Ulangan 28:1-14
Konteks28:1 “If you indeed 1 obey the Lord your God and are careful to observe all his commandments I am giving 2 you today, the Lord your God will elevate you above all the nations of the earth. 28:2 All these blessings will come to you in abundance 3 if you obey the Lord your God: 28:3 You will be blessed in the city and blessed in the field. 4 28:4 Your children 5 will be blessed, as well as the produce of your soil, the offspring of your livestock, the calves of your herds, and the lambs of your flocks. 28:5 Your basket and your mixing bowl will be blessed. 28:6 You will be blessed when you come in and blessed when you go out. 6 28:7 The Lord will cause your enemies who attack 7 you to be struck down before you; they will attack you from one direction 8 but flee from you in seven different directions. 28:8 The Lord will decree blessing for you with respect to your barns and in everything you do – yes, he will bless you in the land he 9 is giving you. 28:9 The Lord will designate you as his holy people just as he promised you, if you keep his commandments 10 and obey him. 11 28:10 Then all the peoples of the earth will see that you belong to the Lord, 12 and they will respect you. 28:11 The Lord will greatly multiply your children, 13 the offspring of your livestock, and the produce of your soil in the land which he 14 promised your ancestors 15 he would give you. 28:12 The Lord will open for you his good treasure house, the heavens, to give you rain for the land in its season and to bless all you do; 16 you will lend to many nations but you will not borrow from any. 28:13 The Lord will make you the head and not the tail, and you will always end up at the top and not at the bottom, if you obey his 17 commandments which I am urging 18 you today to be careful to do. 28:14 But you must not turn away from all the commandments I am giving 19 you today, to either the right or left, nor pursue other gods and worship 20 them.
Ayub 5:19-26
Konteks5:19 He will deliver you 21 from six calamities;
yes, in seven 22 no evil will touch you.
5:20 In time of famine 23 he will redeem you from death,
and in time of war from the power of the sword. 24
5:21 You will be protected 25 from malicious gossip, 26
and will not be afraid of the destruction 27 when it comes.
5:22 You will laugh at destruction and famine 28
and need not 29 be afraid of the beasts of the earth.
5:23 For you will have a pact with the stones 30 of the field,
and the wild animals 31 will be at peace 32 with you.
5:24 And 33 you will know 34 that your home 35
will be secure, 36
and when you inspect 37 your domains,
you will not be missing 38 anything.
5:25 You will also know that your children 39 will be numerous,
and your descendants 40 like the grass of the earth.
5:26 You will come to your grave in a full age, 41
As stacks of grain are harvested in their season.
Mazmur 37:3-4
Konteks37:3 Trust in the Lord and do what is right!
Settle in the land and maintain your integrity! 42
37:4 Then you will take delight in the Lord, 43
and he will answer your prayers. 44
Mazmur 37:16-19
Konteks37:16 The little bit that a godly man owns is better than
the wealth of many evil men, 45
37:17 for evil men will lose their power, 46
but the Lord sustains 47 the godly.
37:18 The Lord watches over the innocent day by day 48
and they possess a permanent inheritance. 49
37:19 They will not be ashamed when hard times come; 50
when famine comes they will have enough to eat. 51
Mazmur 37:29
Konteks37:29 The godly will possess the land
and will dwell in it permanently.
Mazmur 84:11
Konteks84:11 For the Lord God is our sovereign protector. 52
The Lord bestows favor 53 and honor;
he withholds no good thing from those who have integrity. 54
Mazmur 91:10-16
Konteks91:10 No harm will overtake 55 you;
no illness 56 will come near your home. 57
91:11 For he will order his angels 58
to protect you in all you do. 59
91:12 They will lift you up in their hands,
so you will not slip and fall on a stone. 60
91:13 You will subdue 61 a lion and a snake; 62
you will trample underfoot a young lion and a serpent.
“Because he is devoted to me, I will deliver him;
I will protect him 64 because he is loyal to me. 65
91:15 When he calls out to me, I will answer him.
I will be with him when he is in trouble;
I will rescue him and bring him honor.
91:16 I will satisfy him with long life, 66
and will let him see my salvation.
Mazmur 112:1-3
Konteks112:1 Praise the Lord!
How blessed is the one 68 who obeys 69 the Lord,
who takes great delight in keeping his commands. 70
112:2 His descendants 71 will be powerful on the earth;
the godly 72 will be blessed.
112:3 His house contains wealth and riches;
his integrity endures. 73
Mazmur 128:1-6
KonteksA song of ascents. 75
128:1 How blessed is every one of the Lord’s loyal followers, 76
each one who keeps his commands! 77
128:2 You 78 will eat what you worked so hard to grow. 79
You will be blessed and secure. 80
128:3 Your wife will be like a fruitful vine 81
in the inner rooms of your house;
your children 82 will be like olive branches,
as they sit all around your table.
128:4 Yes indeed, the man who fears the Lord
will be blessed in this way. 83
128:5 May the Lord bless you 84 from Zion,
that you might see 85 Jerusalem 86 prosper
all the days of your life,
128:6 and that you might see 87 your grandchildren. 88
May Israel experience peace! 89
Mazmur 145:19
Konteks145:19 He satisfies the desire 90 of his loyal followers; 91
he hears their cry for help and delivers them.
Amsal 3:16-18
Konteks3:16 Long life 92 is in her right hand;
in her left hand are riches and honor.
3:17 Her ways are very pleasant, 93
and all her paths are peaceful.
3:18 She is like 94 a tree of life 95 to those who obtain her, 96
and everyone who grasps hold of her will be blessed. 97
Pengkhotbah 8:12
Konteks8:12 Even though a sinner might commit a hundred crimes 98 and still live a long time, 99
yet I know that it will go well with God-fearing people 100 – for they stand in fear 101 before him.
Yesaya 3:10
Konteks3:10 Tell the innocent 102 it will go well with them, 103
for they will be rewarded for what they have done. 104
Yesaya 32:17-18
Konteks32:17 Fairness will produce peace 105
and result in lasting security. 106
32:18 My people will live in peaceful settlements,
in secure homes,
and in safe, quiet places. 107
Yesaya 33:16
Konteks33:16 This is the person who will live in a secure place; 108
he will find safety in the rocky, mountain strongholds; 109
he will have food
and a constant supply of water.
Yesaya 65:13-14
Konteks65:13 So this is what the sovereign Lord says:
“Look, my servants will eat, but you will be hungry!
Look, my servants will drink, but you will be thirsty!
Look, my servants will rejoice, but you will be humiliated!
65:14 Look, my servants will shout for joy as happiness fills their hearts! 110
But you will cry out as sorrow fills your hearts; 111
you will wail because your spirits will be crushed. 112
Matius 5:3-12
Konteks5:3 “Blessed 113 are the poor in spirit, 114 for the kingdom of heaven belongs 115 to them.
5:4 “Blessed are those who mourn, for they will be comforted. 116
5:5 “Blessed are the meek, for they will inherit the earth.
5:6 “Blessed are those who hunger 117 and thirst for righteousness, for they will be satisfied.
5:7 “Blessed are the merciful, for they will be shown mercy.
5:8 “Blessed are the pure in heart, for they will see God.
5:9 “Blessed are the peacemakers, for they will be called the children 118 of God.
5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.
5:11 “Blessed are you when people 119 insult you and persecute you and say all kinds of evil things about you falsely 120 on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.
Matius 6:33
Konteks6:33 But above all pursue his kingdom 121 and righteousness, and all these things will be given to you as well.
Matius 19:29
Konteks19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much 122 and will inherit eternal life.
Markus 10:19-20
Konteks10:19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’” 123 10:20 The man 124 said to him, “Teacher, I have wholeheartedly obeyed 125 all these laws 126 since my youth.” 127
Lukas 12:31-32
Konteks12:31 Instead, pursue 128 his 129 kingdom, 130 and these things will be given to you as well.
12:32 “Do not be afraid, little flock, for your Father is well pleased 131 to give you the kingdom.
Roma 8:28
Konteks8:28 And we know that all things work together 132 for good for those who love God, who are called according to his purpose,
Roma 8:1
Konteks8:1 There is therefore now no condemnation for those who are in Christ Jesus. 133
Kolose 3:22
Konteks3:22 Slaves, 134 obey your earthly 135 masters in every respect, not only when they are watching – like those who are strictly people-pleasers – but with a sincere heart, fearing the Lord.
Kolose 3:2
Konteks3:2 Keep thinking about things above, not things on the earth,
Pengkhotbah 1:3-4
Konteks1:3 What benefit 136 do people 137 get from all the effort
which 138 they expend 139 on earth? 140
1:4 A generation comes 141 and a generation goes, 142
but the earth remains 143 the same 144 through the ages. 145
Pengkhotbah 1:1
Konteks1:1 The words of the Teacher, 146 the son 147 of David, king 148 in Jerusalem: 149
Yohanes 2:25
Konteks2:25 He did not need anyone to testify about man, 150 for he knew what was in man. 151
Wahyu 3:12
Konteks3:12 The one who conquers 152 I will make 153 a pillar in the temple of my God, and he will never depart from it. I 154 will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), 155 and my new name as well.
Wahyu 3:21
Konteks3:21 I will grant the one 156 who conquers 157 permission 158 to sit with me on my throne, just as I too conquered 159 and sat down with my Father on his throne.
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[28:1] 1 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “indeed.”
[28:1] 2 tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 15).
[28:2] 3 tn Heb “come upon you and overtake you” (so NASB, NRSV); NIV “come upon you and accompany you.”
[28:3] 4 tn Or “in the country” (so NAB, NIV, NLT). This expression also occurs in v. 15.
[28:4] 5 tn Heb “the fruit of your womb” (so NAB, NIV, NRSV).
[28:6] 6 sn Come in…go out. To “come in” and “go out” is a figure of speech (merism) indicating all of life and its activities.
[28:7] 7 tn Heb “who rise up against” (so NIV).
[28:7] 8 tn Heb “way” (also later in this verse and in v. 25).
[28:8] 9 tn Heb “the
[28:9] 10 tn Heb “the commandments of the
[28:9] 11 tn Heb “and walk in his ways” (so NAB, NASB, NIV, NRSV, NLT).
[28:10] 12 tn Heb “the name of the Lord is called over you.” The Hebrew idiom indicates ownership; see 2 Sam 12:28; Isa 4:1, as well as BDB 896 s.v. קָרָא Niph. 2.d.(4).
[28:11] 13 tn Heb “the fruit of your womb” (so NAB, NIV, NRSV); CEV “will give you a lot of children.”
[28:11] 14 tn Heb “the
[28:11] 15 tn Heb “fathers” (also in vv. 36, 64).
[28:12] 16 tn Heb “all the work of your hands.”
[28:13] 17 tn Heb “the
[28:13] 18 tn Heb “commanding” (so NRSV); NASB “which I charge you today.”
[28:14] 19 tn Heb “from all the words which I am commanding.”
[28:14] 20 tn Heb “in order to serve.”
[5:19] 21 tn The verb is the Hiphil imperfect of נָצַל (natsal, “deliver”). These verbs might have been treated as habitual imperfects if it were not for the use of the numerical images – “six calamities…in seven.” So the nuance is specific future instead.
[5:19] 22 tn The use of a numerical ladder as we have here – “six // seven” is frequent in wisdom literature to show completeness. See Prov 6:16; Amos 1:3, Mic 5:5. A number that seems to be sufficient for the point is increased by one, as if to say there is always one more. By using this Eliphaz simply means “in all troubles” (see H. H. Rowley, Job [NCBC], 56).
[5:20] 23 sn Targum Job here sees an allusion to the famine of Egypt and the war with Amalek.
[5:20] 24 tn Heb “from the hand of the sword.” This is idiomatic for “the power of the sword.” The expression is also metonymical, meaning from the effect of the sword, which is death.
[5:21] 25 tn The Hebrew verb essentially means “you will be hidden.” In the Niphal the verb means “to be hidden, to be in a hiding place,” and protected (Ps 31:20).
[5:21] 26 tn Heb “from the lash [i.e., whip] of the tongue.” Sir 26:9 and 51:2 show usages of these kinds of expressions: “the lash of the tongue” or “the blow of the tongue.” The expression indicates that a malicious gossip is more painful than a blow.
[5:21] sn The Targum saw here a reference to Balaam and the devastation brought on by the Midianites.
[5:21] 27 tn The word here is שׁוֹד (shod); it means “destruction,” but some commentators conjecture alternate readings: שׁוֹאָה (sho’ah, “desolation”); or שֵׁד (shed, “demon”). One argument for maintaining שׁוֹד (shod) is that it fits the assonance within the verse שׁוֹד…לָשׁוֹן…שׁוֹט (shot…lashon…shod).
[5:22] 28 tc The repetition of “destruction” and “famine” here has prompted some scholars to delete the whole verse. Others try to emend the text. The LXX renders them as “the unrighteous and the lawless.” But there is no difficulty in having the repetition of the words as found in the MT.
[5:22] tn The word for “famine” is an Aramaic word found again in 30:3. The book of Job has a number of Aramaisms that are used to form an alternative parallel expression (see notes on “witness” in 16:19).
[5:22] 29 tn The negated jussive is used here to express the conviction that something cannot or should not happen (GKC 322 §109.e).
[5:23] 30 tn Heb “your covenant is with the stones of the field.” The line has been variously interpreted and translated. It is omitted in the LXX. It seems to mean there is a deep sympathy between man and nature. Some think it means that the boundaries will not be violated by enemies; Rashi thought it represented some species of beings, like genii of the field, and so read אֲדֹנֵי (’adone, “lords”) for אַבְנֵי (’avne, “stones”). Ball takes the word as בְּנֵי (bÿne, “sons”), as in “sons of the field,” to get the idea that the reference is to the beasts. E. Dhorme (Job, 71) rejects these ideas as too contrived; he says to have a pact with the stones of the field simply means the stones will not come and spoil the ground, making it less fertile.
[5:23] 31 tn Heb “the beasts of the field.”
[5:23] 32 tn This is the only occurrence of the Hophal of the verb שָׁלֵם (shalem, “to make or have peace” with someone). Compare Isa 11:6-9 and Ps 91:13. The verb form is the perfect; here it is the perfect consecutive following a noun clause (see GKC 494 §159.g).
[5:24] 33 sn Verses 19-23 described the immunity from evil and trouble that Job would enjoy – if he were restored to peace with God. Now, v. 24 describes the safety and peace of the homestead and his possessions if he were right with God.
[5:24] 34 tn The verb is again the perfect, but in sequence to the previous structure so that it is rendered as a future. This would be the case if Job were right with God.
[5:24] 36 tn The word שָׁלוֹם (shalom) means “peace; safety; security; wholeness.” The same use appears in 1 Sam 25:6; 2 Sam 20:9.
[5:24] 37 tn The verb is פָּקַד (paqad, “to visit”). The idea here is “to gather together; to look over; to investigate,” or possibly even “to number” as it is used in the book of Numbers. The verb is the perfect with the vav consecutive; it may be subordinated to the imperfect verb that follows to form a temporal clause.
[5:24] 38 tn The verb is usually rendered “to sin”; but in this context the more specific primary meaning of “to miss the mark” or “to fail to find something.” Neither Job’s tent nor his possessions will be lost.
[5:25] 40 tn The word means “your shoots” and is parallel to “your seed” in the first colon. It refers here (as in Isa 34:1 and 42:5) to the produce of the earth. Some commentators suggest that Eliphaz seems to have forgotten or was insensitive to Job’s loss of his children; H. H. Rowley (Job [NCBC], 57) says his conventional theology is untouched by human feeling.
[5:26] 41 tn The word translated “in a full age” has been given an array of meanings: “health; integrity”; “like a new blade of corn”; “in your strength [or vigor].” The numerical value of the letters in the word בְכֶלָח (bÿkhelakh, “in old age”) was 2, 20, 30, and 8, or 60. This led some of the commentators to say that at 60 one would enter the ripe old age (E. Dhorme, Job, 73).
[37:3] 42 tn Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.
[37:4] 43 tn Following the imperatives of v. 3 the prefixed verbal forms with vav (ו) in v. 4 indicate result. Faith and obedience (v. 3) will bring divine blessing (v. 4).
[37:4] 44 tn Or “and he will give you what you desire most.” Heb “and he will grant to you the requests of your heart.”
[37:16] 45 tn Heb “Better [is] a little to the godly one than the wealth of many evil ones.” The following verses explain why this is true. Though a godly individual may seem to have only meager possessions, he always has what he needs and will eventually possess the land. The wicked may prosper for a brief time, but will eventually be destroyed by divine judgment and lose everything.
[37:17] 46 tn Heb “for the arms of the evil ones will be broken.”
[37:17] 47 tn The active participle here indicates this is characteristically true.
[37:18] 48 tn Heb “the
[37:18] 49 tn Heb “and their inheritance is forever.”
[37:19] 50 tn Heb “in a time of trouble.”
[37:19] 51 tn Heb “in days of famine they will be satisfied.”
[84:11] 52 tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.
[84:11] 54 tn Heb “he does not withhold good to those walking in integrity.”
[91:10] 56 tn For this sense of the Hebrew term נגע see Ps 38:11.
[91:10] 57 tn Heb “your tent.”
[91:11] 58 tn Heb “for his angels he will command concerning you.”
[91:11] 59 tn Heb “in all your ways.”
[91:12] 60 tn Heb “so your foot will not strike a stone.”
[91:13] 61 tn Heb “walk upon.”
[91:13] 62 tn Or perhaps “cobra” (see Ps 58:4).
[91:14] 63 tn The words “the
[91:14] 64 tn Or “make him secure” (Heb “set him on high”).
[91:14] 65 tn Heb “because he knows my name” (see Ps 9:10).
[91:16] 66 tn Heb “length of days.”
[112:1] 67 sn Psalm 112. This wisdom psalm lists some of the benefits of living a godly life. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.
[112:1] 68 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The individual is representative of a larger group, called the “godly” in vv. 3-4. The principle of the psalm is certainly applicable to all people, regardless of their gender. To facilitate modern application, we translate the gender specific “man” with the more neutral “one.” The generic masculine pronoun is used in the following verses.
[112:1] 70 tn Heb “in his commands he delights very much.” The words “in keeping” are supplied in the translation for clarification. Taking delight in the law is metonymic here for obeying God’s moral will. See Ps 1:2.
[112:2] 71 tn Or “offspring”; Heb “seed.”
[112:2] 72 tn Heb “His seed will be mighty on the earth, the generation of the godly.” The Hebrew term דוֹר (dor, “generation”) could be taken as parallel to “offspring” and translated “posterity,” but the singular more likely refers to the godly as a class. See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.
[112:3] 73 tn Heb “stands forever.”
[128:1] 74 sn Psalm 128. The psalmist observes that the godly individual has genuine happiness because the Lord rewards such a person with prosperity and numerous children.
[128:1] 75 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[128:1] 76 tn Heb “every fearer of the
[128:1] 77 tn Heb “the one who walks in his ways.”
[128:2] 78 tn The psalmist addresses the representative God-fearing man, as indicated by the references to “your wife” (v. 3) and “the man” (v. 4), as well as the second masculine singular pronominal and verbal forms in vv. 2-6.
[128:2] 79 tn Heb “the work of your hands, indeed you will eat.”
[128:2] 80 tn Heb “how blessed you [will be] and it will be good for you.”
[128:3] 81 sn The metaphor of the fruitful vine pictures the wife as fertile; she will give her husband numerous children (see the next line).
[128:3] 82 tn One could translate “sons” (see Ps 127:3 and the note on the word “sons” there), but here the term seems to refer more generally to children of both genders.
[128:4] 83 tn Heb “look, indeed thus will the man, the fearer of the
[128:5] 84 tn The prefixed verbal form is understood as a jussive of prayer (note the imperatives that are subordinated to this clause in vv. 5b-6a). Having described the blessings that typically come to the godly, the psalmist concludes by praying that this ideal may become reality for the representative godly man being addressed.
[128:5] 85 tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the preceding jussive.
[128:5] 86 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[128:6] 87 tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the jussive in v. 5a.
[128:6] 88 tn Heb “sons to your sons.”
[128:6] 89 tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 125:5).
[145:19] 90 tn In this context “desire” refers to the followers’ desire to be delivered from wicked enemies.
[145:19] 91 tn Heb “the desire of those who fear him, he does.”
[3:16] 92 tn Heb “length of days” (so KJV, ASV).
[3:17] 93 tn Heb “her ways are ways of pleasantness” (so KJV, NRSV). The present translation contracts this expression for the sake of smoothness. The plural of דֶרֶךְ (derekh, “way”) is repeated for emphasis. The noun נֹעַם (no’am, “pleasantness”) functions as an attributive genitive: “pleasant ways.”
[3:18] 94 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[3:18] 95 sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).
[3:18] 96 tn Heb “lay hold of her.”
[3:18] 97 tn The singular participle מְאֻשָּׁר (mÿ’ushar, literally, “he will be blessed”) functions as a distributive singular for a plural subject (GKC 464 §145.l): “each and everyone will be blessed.” Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.
[8:12] 98 tn Heb “does evil one hundred [times].”
[8:12] 99 tn Heb “and prolongs his [life].”
[8:12] 100 tn Heb “those who fear God.”
[8:12] 101 tn Heb “they fear.”
[3:10] 102 tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”
[3:10] 103 tn Heb “that it is good.”
[3:10] 104 tn Heb “for the fruit of their deeds they will eat.”
[32:17] 105 tn Heb “and the product of fairness will be peace.”
[32:17] 106 tn Heb “and the work of fairness [will be] calmness and security forever.”
[32:18] 107 tn Or “in safe resting places”; NAB, NRSV “quiet resting places.”
[33:16] 108 tn Heb “he [in the] exalted places will live.”
[33:16] 109 tn Heb “mountain strongholds, cliffs [will be] his elevated place.”
[65:14] 110 tn Heb “from the good of the heart.”
[65:14] 111 tn Heb “from the pain of the heart.”
[65:14] 112 tn Heb “from the breaking of the spirit.”
[5:3] 113 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
[5:3] 114 sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
[5:3] 115 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.
[5:4] 116 sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
[5:6] 117 sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).
[5:9] 118 tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).
[5:11] 119 tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.
[5:11] 120 tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sys Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.
[6:33] 121 tc ‡ Most
[6:33] sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.
[19:29] 122 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.
[10:19] 123 sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.
[10:20] 124 tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
[10:20] 125 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[10:20] 126 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[10:20] sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.
[10:20] 127 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
[12:31] 128 tn Grk “seek,” but in the sense of the previous verses.
[12:31] 129 tc Most
[12:31] 130 sn His (that is, God’s) kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[12:32] 131 tn Or perhaps, “your Father chooses.”
[8:28] 132 tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì46 A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).
[8:1] 133 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.
[3:22] 134 tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.
[3:22] 135 tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.
[1:3] 136 tn The term “profit” (יֹתְרוֹן, yotÿron) is used in Ecclesiastes to evaluate the ultimate benefit/effects of human activities, as is טוֹב (tov, “good, worthwhile”) as well (e.g., 2:1, 3). While some relative advantage/profit is recognized (e.g., light over darkness, and wisdom over folly), Qoheleth denies the ultimate advantage of all human endeavors (e.g., 2:11, 15).
[1:3] 137 tn Heb “the man.” The Hebrew term could be used here in a generic sense, referring to the typical man (hence, “a man”). However, it is more likely that the form is collective and that humankind in general is in view (note NIV “man”). Note the reference to “a generation” coming and going in the next verse, as well as v. 13, where the phrase “the sons of man” (= humankind) appears. In this case the singular pronominal suffix and singular verb later in v. 3 reflect grammatical agreement, not individuality.
[1:3] 138 tn The use of the relative pronoun שֶׁ (she, “which”) – rather than the more common אֲשֶׁר (’asher, “which”) – is a linguistic feature that is often used to try to date the Book of Ecclesiastes. Noting that שֶׁ is the dominant relative pronoun in Mishnaic Hebrew and that אֲשֶׁר does not appear as frequently (Jastrow 130 s.v. אֲשֶׁר), many scholars conclude that אֲשֶׁר is early and שֶׁ is late. They conclude that the use of שֶׁ in Ecclesiastes points to a late date for the book. However, as Samuel-Kings suggest, the שֶׁ versus אֲשֶׁר phenomena may simply be a dialectical issue: אֲשֶׁר is commonly used in the south, and שֶׁ in the north. The use of שֶׁ in Ecclesiastes may indicate that the book was written in a northern rather than a southern province, not that it is a late book. This is supported from related Akkadian terms which occur in texts from the same periods: אֲשֶׁר is related to asru (“place”) and שֶׁ is related to sa (“what”).
[1:3] 139 sn The Hebrew root עָמָל, (’amal, “toil”) is repeated here for emphasis: “What gain does anyone have in his toil with which he toils.” For all his efforts, man’s endeavors and secular achievements will not produce anything of ultimate value that will radically revolutionize anything in the world. The term “toil” is used in a pejorative sense to emphasize that the only thing that man obtains ultimately from all his efforts is weariness and exhaustion. Due to sin, mankind has been cursed with the futility of his labor that renders work a “toilsome” task (Gen 3:17-19). Although it was not yet revealed to Qoheleth, God will one day deliver the redeemed from this plight in the future kingdom when man’s labor will no longer be toilsome, but profitable, fulfilling, and enjoyable (Isa 65:17-23).
[1:3] 140 tn Heb “under the sun.”
[1:3] sn This rhetorical question expects a negative answer: “Man has no gain in all his toil.” Ecclesiastes often uses rhetorical questions in this manner (e.g., 2:2; 3:9; 6:8, 11, 12; see E. W. Bullinger, Figures of Speech, 949).
[1:4] 141 tn The participle הֹלֵךְ (holekh, “to walk, to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle). The root הָלַךְ (halakh) is repeated in this section (1:4a, 6a, 6b, 7a, 7b, 7c) to emphasize the continual action and constant motion of everything in nature. Despite the continual action of everything in nature, there is no completion, attainment or rest for anything. The first use of הָלַךְ is in reference to man; all subsequent usages are in reference to nature – illustrations of the futility of human endeavor. Note: All the key terms used in 1:4 to describe the futility of human endeavor are repeated in 1:5-11 as illustrations from nature. The literary monotony in 1:4-11 mirrors the actual monotony of human action that repeats itself with no real change.
[1:4] 142 tn The participle בָּא (ba’, “to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle). The term is repeated in 1:4-5 to compare the futility of secular human accomplishments with the futile actions in nature: everything is in motion, but there is nothing new accomplished.
[1:4] 143 tn The participle עֹמָדֶת (’omadet, “to stand”) emphasizes a continual, durative, uninterrupted state (present universal condition). Man, despite all his secular accomplishments in all generations, makes no ultimate impact on the earth.
[1:4] 144 tn The term “the same” does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.
[1:4] 145 tn The term עוֹלָם (’olam) has a wide range of meanings: (1) indefinite time: “long time, duration,” often “eternal” or “eternity”; (2) future time: “things to come”; and (3) past time: “a long time back,” that is, the dark age of prehistory (HALOT 798–99 s.v. עוֹלָם; BDB 761–63 s.v. III עלם). It may also denote an indefinite period of “continuous existence” (BDB 762 s.v. III עלם 2.b). It is used in this sense in reference to things that remain the same for long periods: the earth (Eccl 1:4), the heavens (Ps 148:6), ruined cities (Isa 25:2; 32:14), ruined lands (Jer 18:16), nations (Isa 47:7), families (Ps 49:12; Isa 14:20), the dynasty of Saul (1 Sam 13:13), the house of Eli (2 Sam 2:30), continual enmity between nations (Ezek 25:15; 35:5), the exclusion of certain nations from the assembly (Deut 23:4; Neh 13:1), a perpetual reproach (Ps 78:66).
[1:1] 146 tn The meaning of קֹהֶלֶת (qohelet) is somewhat puzzling. The verb קָהַל (qahal) means “to assemble, summon” (HALOT 1078-79 s.v. קהל), and is derived from the noun קָהָל (qahal, “assembly”; HALOT 1079-80 s.v. קָהָל). Thus קֹהֶלֶת might mean: (1) convener of the assembly, (2) leader, speaker, teacher, or preacher of the assembly, or (3) member of the assembly. Elsewhere in the book, קֹהֶלֶת is used in collocation with statements about his position as king in Jerusalem (Eccl 1:12), his proclamations about life (Eccl 1:2; 7:27; 12:8), and his teaching of wisdom and writing wise sayings (Eccl 12:9-10). Thus, קֹהֶלֶת probably means “the leader of the assembly” or “speaker of the assembly.”(See also the following study note.) Rabbinic literature treats קֹהֶלֶת as a traditional surname for Solomon, that is, “Qoheleth,” relating it to the noun קָהָל. For example, this explanation is found in rabbinic literature (Qoheleth Rabbah 1:1): “Why was his name called Qoheleth [קֹהֶלֶת]? Because his words were proclaimed in public meeting [קָהַל], as it is written (1 Kgs 8:1).” The LXX rendered it ἐκκλησιαστής (ekklhsiasths, “member of the assembly,” LSJ 509), as was the custom of relating Greek ἐκκλησία (ekklhsia, “assembly”) to Hebrew קָהָל. The book’s English title, “Ecclesiastes,” is simply a transliteration of the Greek term from the LXX. Symmachus’ παροιμιαστής (paroimiasths, “author of proverbs,” LSJ 1342 s.v.) is not a translation of קֹהֶלֶת but refers to his authorship of many proverbs (Eccl 12:9-10). In terms of the participial form, קֹהֶלֶת is used substantively to designate the profession or title of the author. The term is used in 12:8 with the article, indicating that it is a professional title rather than a personal surname: הַקּוֹהֶלֶת (haqqohelet, “the Teacher”). Substantival participles often designate the title or profession of an individual: כֹּהֵן (kohen), “priest”; רֹזֵן (rozen), “ruler”; שֹׁטֵר (shoter), “officer”; נֹקֵד (noqed), “sheep-breeder”; שֹׁפֵט (shofet), “judge”; יֹצֵר (yotser), “potter”; כֹּרֵם (korem), “vine-dresser”; יֹגֵב (yogev), “farmer”; שׁוֹעֵר (sho’er), “gate-keeper”; צוֹרֵף (tsoref), “smelter”; and רֹפֵא (rofe’), “doctor” (IBHS 614-15 §37.2a). In terms of its feminine ending with a male referent, Joüon 1:266-67 §89.b suggests that it is intensive, e.g., מוֹדַעַת (moda’at) “close relative” from מוֹדָע (moda’) “kinsman.” The feminine ending is used similarly in Arabic in reference to a male referent, e.g., Arabic rawiyat “a great narrator” from rawi “narrator” (C. P. Caspari, A Grammar of the Arabic Language, 1:233c). So קֹהֶלֶת may mean “the leader/teacher of the assembly” from the noun קָהָל. When used in reference to a male referent, feminine forms denote a professional title or vocational office (as in Arabic, Ethiopic, and Aramaic), e.g., סֹפֶרֶת (soferet), “scribe”; פֹּכֶרֶת (pokheret), “gazelle-catcher”; פֶּחָה (pekhah), “provincial governor”; and פְּרָעוֹת (pÿra’ot), “princes” (GKC 393 §122.r). Occasionally, a professional name later became a personal name, e.g., the title סֹפֶרֶת (“scribe”) became the name “Sophereth” (Ezra 2:55; Neh 7:57), פֹּכֶרֶת (“gazelle-catcher”) became “Pokereth” (Ezra 2:57; Neh 7:59), and perhaps קֹהֶלֶת (“assembler”) became the surname “Qoheleth” (HALOT 926 s.v. פֹּכֶרֶת הַצְּבָיִים). Many translations render קֹהֶלֶת as a professional title: “the Speaker” (NEB, Moffatt), “the Preacher” (KJV, RSV, YLT, MLB, ASV, NASB), “the Teacher” (NIV, NRSV), “the Leader of the Assembly” (NIV margin), “the Assembler” (NJPS margin). Others render it as a personal surname: “Koheleth” (JPS, NJPS) and “Qoheleth” (NAB, NRSV margin).
[1:1] sn The verbal root קהל means “to assemble; to summon” (HALOT 1078-79 s.v. קהל). It is used of assembling or summoning various groups of people: “all Israel” (1 Chr 13:5; 15:3), “the elders of Israel” (1 Kgs 8:1; 2 Chr 5:2), all the elders of their tribes” (Deut 31:28), “all the princes of Israel” (1 Chr 28:1), “your tribes” (Deut 31:28), “all the house of Judah” (1 Kgs 12:21; 2 Chr 11:1), “the people” (Deut 4:10; 31:12), “the whole congregation” (Lev 8:3; Num 1:18; 16:19; 20:8), “all the congregation of the sons of Israel” (Exod 35:1; Num 8:9), “the assembly” (Num 10:7; 20:10), and “your assembly” (Ezek 38:13). The verb is often used in reference to summoning/assembling people for a religious occasion (Exod 35:1; Lev 8:3-4; Num 8:9; Deut 4:10; Josh 18:1; 22:12; 1 Kgs 8:1; 2 Chr 5:2-3), a political occasion (2 Sam 20:14), a military occasion (Judg 20:11; 2 Chr 11:1), or a judicial occasion (Job 11:10). The Hiphil stem is used to describe the action of the leader (usually a single individual who possesses/commands authority) summoning the people, e.g., Moses (Exod 35:1; Lev 8:3; Num 20:10), Moses and Aaron (Num 1:18), Korah (Num 16:19), King David (1 Chr 13:5; 15:3; 28:1), King Solomon (1 Kgs 8:1; 12:21; 2 Chr 5:2), and King Rehoboam (2 Chr 11:1). In almost every case, he who assembles the people is a person invested with authority; he makes a public proclamation or leads the nation in an important action. The Niphal stem is most often used to describe the people assembling at the direction of the leader (e.g., Lev 8:4; Josh 18:1; 22:12; 1 Kgs 8:2; 2 Chr 5:3). The root קהל is a denominative derived from the noun קָהָל (qahal, “assembly, contingent”; HALOT 1079-80 s.v. קָהָל). The noun has numerous referents: the congregated nation as a whole in the wilderness, assembled for ceremonies and instruction (Exod 16:3; Lev 4:13, 21; 16:17, 33; Num 10:7; 14:5; 15:15; 16:3; 17:12; 19:20; 20:4, 6, 10, 12; Deut 9:10; 10:4; 18:16); the congregation of Israel assembled for divine worship (Pss 22:23, 26; 26:5; 35:18; 40:10; 107:32; 149:1; Lam 1:10); the postexilic community assembled to hear the Torah and instruction (Neh 13:1); a military contingent assembled for warfare (Num 16:3; 20:4; Judg 20:2; 21:5, 8; 1 Sam 17:47; 2 Chr 28:14); people summoned to court (Ezek 16:40; 23:46-47); judicial authorities (Jer 26:17; Prov 5:14; 26:26; Sir 7:7). The term is often used as a designation for Israel: “the assembly of Israel” (Lev 16:17; Deut 31:30; Josh 8:35; 1 Kgs 8:14, 22, 55; 12:3; 2 Chr 6:3, 12-13; Sir 50:13, 20), “the assembly of the congregation” (Exod 12:6); “the assembly of the congregation of the sons of Israel” (Num 14:5), and “the assembly of God” (Neh 13:1). The related noun קְהִלָּה (qÿhillah) means “assembly, community” (HALOT 1080 s.v. קְהִלָּה), e.g., in the idiom נָתַן קְהִלָּה (natan qÿhillah) “to hold an assembly”: “I called a great assembly to deal with them” (Neh 5:7).
[1:1] 147 tn Heb “son of David” or “a son of David.”
[1:1] 148 sn While 1:1 says only “king in Jerusalem” (מֶלֶךְ בִּירוּשָׁלָםִ, melekh birushalayim), 1:12 adds “king over Israel in Jerusalem” (בִּירוּשָׁלָםִ מֶלֶךְ עַל־יִשְׂרָאֵל, melekh ’al-yisra’el birushalayim). The LXX adds “Israel” in 1:1 to harmonize with 1:12; however, the MT makes sense as it stands. Apart from David, only Solomon was “king over Israel in Jerusalem” – unless the term “Israel” (יִשְׂרָאֵל, yisra’el) in 1:12 is used for Judah or the postexilic community. Solomon would fit the description of the author of this book, who is characterized by great wisdom (1:13, 16), great wealth (2:8), numerous servants (2:7), great projects (2:4-6), and the collection, editing and writings of many proverbs (12:9-10). All of this generally suggests Solomonic authorship. However, many scholars deny Solomonic authorship on the basis of linguistic and historical arguments.
[1:1] 149 sn The form of the title is typical: (1) “the words of [the writer],” (2) his family name or name of his father, and (3) his social/political position in Israel (e.g., Prov 22:17; 24:23; 30:1; 31:1). Sometimes, the writer’s qualifications are given in the introduction to an OT book (e.g., Jer 1:1; Amos 1:1). Qoheleth lists his qualifications at the end of the book (12:9-12).
[1:1] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:25] 150 tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.
[2:25] 151 tn See previous note on “man” in this verse.
[3:12] 152 tn Or “who is victorious”; traditionally, “who overcomes.”
[3:12] 153 tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.
[3:12] 154 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[3:12] 155 sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.
[3:21] 156 tn Grk “The one who conquers, to him I will grant.”
[3:21] 157 tn Or “who is victorious”; traditionally, “who overcomes.”
[3:21] 158 tn Grk “I will give [grant] to him.”
[3:21] 159 tn Or “have been victorious”; traditionally, “have overcome.”